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TheDevelopmentofKabbalahinLightofItsMainTexts
from Harav Yitzchak Ginsburgh
chet prophecy begins with the letter nun; so their acronym spells the Hebrew word chen, which means grace, in the sense of beauty. Grace in particular refers to symmetric beauty, i.e., the type of beauty that we perceive in symmetry. This observationtiesinwiththefactthattheinnerwisdomoftheTorah,Kabbalahisreferred to as chochmat hachen, which we would literally translate as the wisdom of chen. Chen here is an acronym for another two words: concealed wisdom () . But, following our analysis here, Kabbalah is called chen because it is the union of wisdom andprophecy. Because it comprises both wisdom and prophecy, Kabbalah, the inner soul of the Torah is best suited to provide us with a vision of the perfected, utopian future that the world will enjoy once the Mashiach is revealed. Studying Kabbalah provides us both at the individual and the collective levels with the consciousness and strength of character needed to envision this future, and work towards it even during the greatest hours of darkness.
Formation antedates the giving of the Torah at Mt. Sinai. Nonetheless, traditionally, the final edition of the book as it has come down to us was compiled in the generation before the destruction of the Second Temple (1st century CE) by the greatest sage of the Tannaic (Mishnah) period, Rabbi Akiva. Rabbi Akiva was also the master and teacher of RabbiShimonbarYochai,theauthoroftheZohar,literallyTheBookofBrilliance.
thevolume titled ThePomegranateOrchard(PardesRimonim), based on what is perhaps one of the most enigmatic verses in the entire Bible: Your shoots are an orchard of pomegranateswithpleasantfruits,hennaandnard. This verse is fromthe Songof Songs, a poetic and metaphoric descriptionof thelove between a bride and her groom. Even though all the sages of the Talmudic period knew about and were involved in the study of Kabbalah, the Talmud does not openly delve into its mysteries. However, there is one chapter dedicated to this topic: the second chapter of the tractate of Chagigah. There, the sages who were initiated into the study of Kabbalah are described as having entered the Pardes, the orchard. The Hebrew word pardes is also understood in Kabbalah to be an acronym for the four parts of the Torah: literal, allusive, homiletic/hermeneutic, and secret.6 That the orchard contains all four parts of the Torah implies that it is impossible to truly be initiated into its secrets withoutstudyingthethreeotherstrata.7
difficult traumatic events otherwise required for us to make the transition from our presentstateofconsciousnesstotheconsciousnessoftheMessianicera. EventhoughtheArizalwasthefirsttosaythatthetimehascomeforKabbalahtobe taught openly, nonetheless, there are still conditions placed upon those who desire to study the esoteric dimension of the Torah. On the part of the teacher it is indeed a mitzvah to reveal the hidden teachings, but only to those who are already worthy to integrate them into their lives. The description of what is required of an appropriate student is even outlined in the introduction to Eitz Chayim, The Tree of Life, the most basictextoftheArizalsKabbalah.
placed on the study of Kabbalah. Since all souls require this wisdom to rectify themselves, there is also no difference between genders. Until the coming of the MashiachitisourtasktodoallinourpowertospreadthewellspringsofChassidut,the fifthlevelofKabbalah.
As mentioned, the 5 stages of Kabbalah constitute an unfolding of the Jewish consciousness. We find in the prophets that real prophecy will return to the Jewish people just before the final redemption. Essentially this is not only a sign of the coming redemption, it is also a prerequisite. As we mentioned in the beginning, Kabbalah is actually the unification of wisdom with prophecy and is what prepares the Jewish peopleforthereturnofprophecy. The first text, Sefer Yetzirah, talks about the different phenomena of nature (the seasons, the days of the week, the planets, the human body, etc.) and corresponds them with the letters of the Hebrew alphabet, thus it corresponds with the revelation of the natural,psyche(nefesh)aspectofthesoul. The second text, the Zohar, when stripped of the deep contemplative explanations offered on this text by the later stages and read at face value, has the special power to arouse the spirit (ruach) of the soul. As stated by one of the Rebbes of Chabad, asa text, there is nothing like the Zohar to arouse a persons emotions. Of course, the spirit aspect ofthesoulincludestheemotionalfaculties. The Kabbalists of the third stage, epitomized by the Ramak and his work, sought to usetheirmentalfacultiestocomprehendtheinnermysteriesoftheZohar.Thisstagewas continuallyunderscoredbyJudaismsgreatestphilosophicaltext,MaimonidesGuideto the Perplexed. The ideal was to unify the Zohars esoteric wisdom with the Jewish philosophical tradition; to unite Kabbalah with Jewish philosophy. The neshamah aspect of the soul11 contains its mental faculties, which unfolded and reached an apex during thisstage. The new revelation of the Arizal taxes the minds faculties to the limit, but more importantlyitchallengesthesoultogobeyondthemindsrationalapproach.Itsessence is superrational, though the Arizal did present this essence in intellectual terms. Unlike reading the Zohar which leads to an emotional experience, reading the Eitz Chayim requires a deep intellectual endeavor, which still leaves a sense of being something beyond the intellect. Thus the Arizals Kabbalah serves to unfold the level of souls aspect of chayah. The chayah is described as having the quality of touching/not touching;ithoverseversocloselytoourmind,yetalwayseludesit. The final revelation is known in Chassidic tradition as the soul of the Kabbalah of the Arizal, or the soul of the soul of the Torah. The classic text of Chassidut is the Tanya,writtenbyRabbiShneurZalmanofLiadi.Oneofthemostimportantteachingsin the Tanya is that the Jewish soul is an actual part of God.12 Though this thought appears in earlier Kabbalistic texts (in various formulations),13 it was never stated so unequivocally and had not yet formed the basis for an entire conceptual scheme as it
does in the Tanya. What this statement says is that we have an eternal continual connection withGod,andthateveryactionthatwedoreflectstheessenceoftheDivine. ChassidutthusrevealsthelevelofDivinitybeforetheinitialcontractionofGodsinfinite light that allowed the creation of finite reality; Chassidut thus reveals the infinite capacity of the Jewish soul. In order to understand how novel a revelation this is, the Arizal did not expound regarding the stages that came before the initial contraction. It was left to Chassidut to reveal and unfold these stages, in virtue of the fact that the essence of our Divine soul was indeed there. Chassidut is revealing a pristine, unconsciousmemoryofthesoulbeforecreation. When a new disciple would come to the Baal Shem Tov, the first question he was asked was what do you remember? The Baal Shem Tov was jingling the deepest levelsofthenewdisciplessoulpreparinghimforthestudyofChassidut.IntheArizals Kabbalah there was also memory triggering but it involved recollecting ones previousincarnations,whichofcoursedonotrevealthesoulsexistenceasitwasbefore the creation of the world, when it was still an actual part of God, the yechidah, the singularityaspectofthesoul. aspectofthesoul psyche(nefesh) spirit(ruach) soul(neshamah) livingone(chayah) centraltext SeferYetzirah Zohar EitzChayim develops understandingofnaturalworld emotionalrealm superrationalundersanding onenesswithGod
PardesRimonim intellectualfaculties
singularone(yechidah) Tanya
Rebbe Shneur Zalman replied: I once saw him when he was giving audience and I realized that everything that the person seeking his council had done in his life was knowntohim. RebbeNachumshruggedasiftosaythathetoosawpastactions. Rebbe Shneur Zalman continued: I then realized that not only could he see all his actions in this present lifetime, he also was aware of all of the persons previous incarnationssincethesixdaysofcreations. RebbeNachumshruggedagain. Finally, Rebbe Shneur Zalman said: In the end I realized that not only could he see his past actions and past incarnations, he could also see everything that this soul was destinedforinthefutureuntilthecomingoftheMashiachandafter. At that moment Rabbi Nachum raised his brows in wonder, thereby acknowledging Rabbi Shneur Zalmans choice of a Rebbe, but the conversation abruptly ended, as the Chassidim,whohadbeenintentlylisteningtotheholywordsofthetwotzadikimfrom ontopofthesukah,suddenlymovedandwereheard.
Everything thata person has done in his lifetime up to the present moment, in deed, word, and thought, corresponds to the first three levels of the soul: nefesh, ruach and neshamah.ThesewereapparenttotheKabbalistsbeforetheArizal. Pastincarnations,whichtheArizalfocusedon,correspondtothechayahaspectofthe soul. But,inordertoseeasoulsdestinyinthefuture,itisnecessarytoseethesoulasitis an actual part of God, for whom past, present, and future all exist at once. The ability of Rebbe Menachem Mendel to see a persons yechidah was what convinced Rebbe Shneur Zalmantoseekhisguidance. aspectofthesoul livingone singularone pastincarnations futuredestiny sees psyche,spirit,andsoul pastactions(deeds,words,andthoughts)
10
In our generation, this is less frequent, because those people who are not psychologically stable usually seek professional help of some sort and are in some kind of treatment program. Nonetheless, while many of the psychological dangers are no longersomuchofanissue,spiritualdangersstillexist.Thespiritualdangersthatweare speaking of are of the type that place a persons spiritual and consequently physical wellbeinginjeopardy.
11
Lubavitcher Rebbe writes that the permissibility and advisability of studying Kabbalah as it appears in the Arizals Eitz Chayim depends on the level of yearning that each particularpersonhasforthistypeofstudy.Inordertosafelyenterintoanddepartfrom the figurative orchard, the pardes,17 it is necessary to be well protected from overly powerful energy and wellgrounded in reality through a serious commitment to the entireTorah. The teacher must never give the false conception that commitment to the Torah as a whole is not required by someone wishing to learn Kabbalah. Nonetheless, the teacher hastoknowhowtofulfilltheBaalShemTovslegacythateventhoseJewswhoare still far from the Torah study this wisdom, even though many Jews who have grown up distantfromtheToraharenotinitiallywillingtotakeonthecommitmentofperforming commandments.TherealteacherofKabbalahhastoknowhowtoproperlytaketherisk of bringing someone who is not yet ready to commit to the Torah as a whole closer to theTorah.
12
refers to beingable to not only intellectuallyunderstandthe meaning of the teachingsof Kabbalah, but rather, as explained in length in Chassidut, to be able to experience them inarectifiedandholymanner.AnauthenticteacherofKabbalahunderstandsandrelays to his students that Kabbalah is not referring solely to external reality. Recognizing a teacher who understands the wisdom of Kabbalah in an inner manner is dependent on thestudentssensitivitytotruth. The previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak, said something very importantinthisrespect.Ifapersongetsusedtolookingattheworldexternally,itruins hisorherabilitytolateracquireaninnerpointofvieworperspective.Itisasthoughthe externalperspectivedoessomekindofmentalorspiritualdamagetotheDivinesoul. To explain this flaw a bit more, we may use the statement of the sages that a woman forms a bond only with the first man who makes her into a vessel (i.e., that she is intimate with).21A teacherof theTorahis called a Rav. Ateacher of the innerdimension of the Torah is called a Rebbe (with an additional Hebrew letter yud, at the end). The relationshipbetweenastudentandateacherofKabbalahislikethatbetweenawifeand her husband. Thus, like a woman, you create a bond or intellectual covenant with the first teacher who inspires you with the teachings of Kabbalah. It is hard to break this bondnotentirelyimpossible,butverydifficult.
13
omnipresent in reality; that somehow God has left the earth22 and receded from it. Only by studying the teachings of Chassidut are we convinced that the contraction of Gods light should not be understood as literal, but as a metaphor. The correct way to interpretthisteachingcanbeunderstoodonlybystudyingChassidut.
14
within Adam, the Ari, like all human beings cursed with death, eventually did pass away. For a more indepth explanation, see Tzadik Yesod Olam in Harav Ginsburghs Hebrew volume Leiv Ladaat,p.136. 9. The Ari later reported that he had seen the pillar of fire that rose above the Ramaks body during the funeral. Ineach generation, there is one individualwho merits seeing the pillar of fire rising above the body of the demised leader of the previous generation. In seeing it, that individual is appointed by Heaven to become the leader of his generation. The Jewish leader of everygenerationiscalledtheMosheRabbeinuofthegeneration. 10.ZoharIII:124b 11. In the study of the Torah, it is common that a particular aspect of a composite entity is named for the entity as a whole. In this case, neshamah, the third aspect of the soul, is normally translated into English as soul. Neshamah can also be translated as breath (derived from the Hebrew word, ) and based on the verse God breathed into him the breath () of life (Genesis2:7),whichcanalsobetranslatedasGodbreathedintohimthesouloflife. 12.Beginningofchapter2. 13. Most notably by the author of the Kabbalistic work Shefa Tal, Rabbi Shabtai Sheftel Horowitz. 14.Exodus24:7 15.Leviticus18:5. 16.Ibid.10. 17. The Hebrew word pardes (), which means orchard, is an acronym for the names of the four parts of the Torah: pshat, the simple meaning of the text; remez, the hints and allusions within the text; drush, the derivative implications of the text arrived at by way of hermeneutic rules; and sod, the symbolic and esoteric meaning of the text. (Kabbalistic interpretations are consideredpartofthesodlevel). 18. Rabbi Chayim Vital, the Arizals foremost student, wrote on this prohibition in length in hisbookShaareiKedushah(GatesofHoliness). 19. The revealed teachings of the Torah (like the Talmud) are based on rational thought. The concealed facets like Kabbalah (especially as it appears in the Arizals writings) are based on superrational insight. Above we explained that the rational level of study precedes the super rational level just as neshamah (the souls intelligence) precedes chayah (the living ones super rationalinsights). 20.EitzChayim,ShaarPnimiyutVechitzoniyut(Gate40). 21.Sanhedrin22b. 22.Ezekiel8:12.